Education – a way forward for the welfare of humanity

Two weeks ago, a Palestinian teacher was named as the winner of 'The most exceptional teacher in the world” competition and was awarded a $1m prize. The competition, which was in its second year, was set up to recognise the most outstanding teacher and who has also made an exceptional contribution to the profession.

Teaching has, of course, long been recognised as one of the most important professions which contribute to the welfare of humanity and its progress. Islam places exceptional importance on education, both in terms of learning and teaching. However, Islam regards both the material and the spiritual aspects of education as vital in the maintenance of the welfare of all people during their lifetime.

First of all, in order to understand the importance of education and learning in Islam, we need to understand the importance of this Quranic verse: ‘Allah will raise in high ranks those of you who believe and are endowed with knowledge’. S58 V11

So, when belief and knowledge are both achieved, the rank of a person rises. The backdrop to this verse would also seem to be saying that knowledge, while coming from many different faculties, should also include well-mannered behaviour, good etiquette and the learned ability to recognise  situations which require that they are well-managed in the interests of the general public. Therefore, in Islam, we should always strive towards a balanced combination of learning and educational achievement.

Knowledge is one of the most important attributes of Allah; He is described as ‘ All-Knowing’, (Al-`Aleem) and is one of the Most beautiful Names.

Knowledge is given by Allah to all those who genuinely seek it. The Quran guides us by saying: ‘Then Allah taught Adam the names of all things and presented them to the angels and said: ‘if you are right then tell Me the names of these things. They said: ‘Glory to You! We have no knowledge except what You taught us. You, only You, are All-Knowing, All-Wise’. S2 V31-32

There are some important signature symbols in learning and teaching. One of them is the pen and another the ability to write. In Surah 68, which is also called ‘Al-Qalam’ (The Pen), Allah swears by the importance of the pen and its function, by saying: ‘Nun, by the pen and what the scribes write’.

Of course, another symbol of learning is the ability to read.  The first word in the beginning of the revelation of the Quran was ‘Read’. This is the first indication of just how much emphasis Islam places on the processes of learning and education. The following verses are at the very beginning of the guidance handed down in the Quran for the benefit of all in Islam. The first 5 verses read as follows: ‘Read in the Name of your Lord who created. Created man from a clot of congealed blood. Read and your Lord is Most Generous. Who taught by the pen. Taught man what he did not know’. 

To further underline the importance of learning, the Prophet Mohammad, peace and mercy of Allah be upon him, said: ‘seek knowledge, even if found in China’. This is a famous hadith and even though its chain of narrators is weak, it shows the keen interest and desire of the Prophet that people educate themselves, in both the spiritual knowledge of Islam and of this world.

Indeed the Prophet, peace and mercy of Allah be upon him, declared that seeking knowledge is an obligation upon every single Muslim. He said: ‘seeking knowledge is an obligation upon all Muslims’.

Many scholars tend to emphasise that knowledge here means only religious knowledge, but there is no evidence for any such restriction. Religious knowledge, however, must take priority because of its guiding effects on all other knowledge, providing, as it does, the spiritual and ethical aspects necessary and, more importantly, knowledge about the Creator and His Creation.

Being an obligation also means that each and every individual has the right to seek knowledge and no one should be deprived of it because of their disability or by any other physical or economic restriction. People who play a role in creating access to knowledge, for people who may otherwise be deprived of it, are doing noble work and should be applauded for their efforts. Hence, the reward granted to the Palestinian teacher, for her outstanding work, should be acclaimed worldwide. The work of others, who may not have been so successful, but have also dedicated themselves to the teaching profession and bringing an awareness of knowledge to others, is equally deserving of our plaudits.

The gaining of knowledge requires a lifelong effort: as the saying goes: ‘knowledge is from cradle to grave’. It remains a very complicated process and never stops, even if a person achieves a doctorate! Knowledge should bring with it a balanced understanding of people, instil in us a sense of quest towards further improvement, and leave us without any sense of arrogance.

In today’s world, certificates and degrees are, all too often, illegally bought and sold, often without thought or shame, in the hope of gaining a better job and gaining more money.  This practice is totally dishonest, but as only knowledge increases ability, many of those who indulge in it will, inevitably, be caught and punished. 

The real test of true knowledge is when a knowledgeable person lights up other's lives with his knowledge and, by his actions, helps them to improve their surroundings. Our purpose for seeking knowledge must be positive and must include an element of service to others less fortunate than ourselves, so that the individual rights of all can be fulfilled and the whole world becomes enlightened by knowledge.      

Brussels carnage: this madness must be stopped

The shocking and painful sight of the recent incidents at Brussels airport and Metro, so soon after the Paris bombing, are a forceful reminder that international jihadists need to be brought under control. What kind of khilafah politics is this? Who is it that decides to carry out such appalling acts in the name of the Muslim nation? This is the politics of ruthlessness and delivers only the indiscriminate destruction of amenities and public services and the mindless murder of innocent people. It is made even more outrageous when the people who commit these acts claim to be Muslims and even worse, seek to falsely justify their crimes by claiming them as 'being in the interest of Islam'. 

Particularly disturbing is the fact that international Jihadists are able to recruit young people so readily from within so many Muslim communities and to persuade them into carrying out these destructive bombings. They have recruited and used them in the same manner in London, in Paris and now in Brussels. They do the same in India, in Saudi Arabia and elsewhere in the world. These Jihadist strategists, purposely and mindlessly, are destroying the fabric of Muslim communities all over the world. Even al-qaedah's reputation has been eclipsed in terms of perceived destructive ability.

Faced with these facts, how can any Muslim now be trusted by their neighbours? Because of the spotlight, now being focussed on these particular young Muslims, many people have developed and many others are developing a false image of Islam.

When such carnage is carried out by those claiming to be Muslims we always condemn the perpetrators.  We also routinely react by saying 'Islam has nothing to do with it'. While acknowledging that it is certainly true that Islam bears no responsibility for the mindlessly destructive actions of those falsely claiming to be its followers, we must also bear in mind the words contained in a hadith of the prophet, peace and mercy of Allah be upon them, which says: ‘A Muslim is one from whose hands and tongues other Muslims are in safety’.

These young Muslims may be all too ready to discard the honour and dignity of others because their opinions differ from theirs, but Islam is a religion that reminds us of our individual accountability for our actions. No one is spared by God if they violate the rights of another. In his last sermon, the Prophet, peace and mercy of Allah be upon him, said: ‘indeed your blood, your wealth, your honour is as sacred as that Day (the Day of Hajj), and that month, (the month of Hajj), and that city, (the city of Makkah).’’

But the politics of Khilafah do not walk this true path. They follow only the path of their twisted political ambitions, and actively seek to counteract and destroy any role that Islamic institutions and religious centres may play in the guidance of Muslim youth.

Now is the time for all major Islamic institutions to show their power and credibility to act by giving proper guidance to Muslims. They must all come together to find and introduce a solution to these continuing, politically inspired, acts of carnage, that are so badly affecting the Muslim community and its youth in particular.

Muslim communities are an integral part of the wider community, wherever they reside. They should play a positive role in the building of the country in which they live, contributing to its stability and economic progress. As members of the Muslim Ummah we should continue to embrace true Islam, so that we may progress and contribute towards the welfare of humanity. Sadly, today, our politics are filled only with violence and destruction, as demonstrated by many slogans. Why don’t we have any positive goals and uplifting slogans to raise the morale and prospects of our Muslim youth?

Islam is full of positive teachings and guidance as to what Muslims can do to achieve a better nation. Allah, SWT, says in the Quran: ‘You are the best nation brought forth for mankind. You enjoin what is right and forbid what is wrong and believe in Allah’. S3 V110

The Quran also remind us about the justice and fairness that we all should demonstrate in all our actions by saying: ‘Believers! Be upholders of justice and bearers of witness to Truth for the Sake of Allah, even though it may be against yourselves, or against your parents and kinsmen, or the rich or the poor, for Allah is more concerned with their well-being than you are. Do not then follow your own desires lest you keep away from justice. If you twist or turn away from (the Truth), know that Allah is well aware of all that you do’. S4 V135

It is the duty of all Muslims to ensure that the teachings of their religion are not violated by their children or loved ones. Islam contains beautiful lessons and is a perfect guidance from Allah, who ‘does not love those who spread mischief and corruption in the earth’. He does not want us to be among those that are corrupted or have corrupting nature. The Quran places considerable emphasise on this fact.

All Muslim nations need to rapidly enter a mode of awareness and action. If people of positive thinking do not come forward from among the religious intelligentsia and from among those who have taken up the role of leadership in any field, education, politics, social and economic etc, we will all be affected, adversely, by these continuing events. These same people must coordinate with each other and act together for the common cause and to serve the interest of the Muslim Ummah as a whole.

The Quran says: ‘And guard against the mischief that will not bring punishment only to those who are wrongdoers among you. Know well that Allah is severe in punishment’. S8 V25

Muslims have, for many years, played the role of underdogs in modern politics. We now need to build strength if we want to achieve a more positive position. We must become strong serving nations, able and willing, to contribute towards the welfare of others and not bringing pain and destruction.

Our thoughts are with those affected by these abhorrent bombings and hope that people of all faiths, or no faith, will work together to heal their wounds and help create a more harmonious society

A ‘commercialised Mecca’ or a spiritual Makkah’?

This question has arisen in the minds of many Muslims since the beginning of the modernisation of Makkah, and more especially to the surrounding of the holy mosque with modern shopping centres and commercial establishments, all contrasting with the spiritual backdrop of the journey. Indeed, in my engagement with the Muslim community, I find many who feel unhappy with a modern shopping complex around the holy mosque and that they have felt violated and diverted during their journey of spiritual quest and the accomplishment of their religious duties.

This problem relates not only to the situation in Makkah but equally to the situation surrounding the Prophet’s Mosque in Madinah.

We need to consider this situation with an open mind. Whenever I asked those same people what kind of Makkah they want, they, at first, displayed bewilderment. When an answer did come they said 'We want to see Makkah as it was in the time of the Prophet Mohammad, peace and mercy of Allah be upon him'.

That’s great and we all want this for sure, as, of course, we all want our journey to be spiritually purifying and religiously satisfying. Hajj is a religious obligation and both it and Umrah are ibadah. Both must be made acceptable to Allah and should not be spoiled by any outside influences, but we need to remember that Makkah, since its inception, has always been a place of commerce.

When the Prophet Ibrahim, peace and mercy of Allah be upon him, prayed to Allah after building the Ka`bah, he said: ‘O my Lord! Make this a place of security and provide those of its people that believe in Allah and the Last Day with fruits and sustenance…’ S2 V126

The Quran mentions, in surah 126, called ‘Quraish’ the two famous trade journeys of Makkan, one to Yemen and the other to Syria. There were annual festivals in Makkah at that time, including Okaz, where people from many places came together to buy and sell all manner of goods.

The Quran, in more than one place, mentions the worldly benefits that pilgrims can gain during the period of hajj. Indeed, the Quran mentions both the material benefits as well as the spiritual benefits from the hajj journey, as long as hajj duties are not supplanted by commercial engagements. It says in the Surah Hajj: ‘and publicly proclaim pilgrimage for all mankind so that they come to you on foot and mounted on lean camels from every distant point, to witness the benefits in store for them….’ S V27-28

The Quranic scholars say that the ‘benefits’ mentioned in this verse should be viewed as both commercial and spiritual. Pilgrims are even allowed to take commercial goods to Makkah, to sell and engage in trade, as long as such activity does not divert them from their hajj duty. The Quran mentions this again in Surah 2, verse 198, saying: ‘It is no offence to seek the bounty of your Lord during pilgrimage’.  The bounty that is mentioned in the verse is the engaging in trade, according to Quranic scholars.

Trade itself is encouraged in Islam and our prophet Mohammad was, in his early life, a trader who travelled with goods and who dealt with traders in Makkah. Indeed, in one of his hadith, he says: ‘A trustworthy and truthful trader will be with the Prophets, Siddiqeen (Truthful) and martyrs’.

The books of trades mentioned in the collection of hadith is full of guidance about clean trades, and these still remain the most honourable means of livelihood and self-dependence.

Makkah, especially during the time of hajj, is perhaps the best place to test if people’s intentions are more related to their faith and religious duty or are directed more towards worldly matters. Indeed, as the Prophet, Peace and mercy of Allah be upon him, said, ‘the religion (deen) is all about dealing’. 

This most powerfully manifests itself during hajj, when people are tested by their manner of trading as to whether they seek purely material benefits, or truly seek to benefit spiritually. 

There is an interesting incident mentioned in the Surah 62, ‘al-Jumu`ah’. Here it says: ‘Believers, when the call for prayer is made on Friday, hasten to the remembrance of Allah and give up all trading that is better for you if you only knew’. ‘But when the prayer is ended, disperse in the land and seek Allah’s bounty and remember Allah much so that you may prosper’.  ‘Yet no sooner than they saw some trading or amusement, they flocked to it and left you standing by yourself. Tell them: that which is with Allah is far better than amusement and trading. Allah is best Provider of sustenance’.

Becoming diverted like this can happen to all of us and, in the modern world, we are now so often preoccupied by our trade and business activities that we don’t make time to pray or, indeed, be mindful of a spiritually tidier and cleaner trade.

To all those brothers and sisters who may have reservations towards a ‘more commercialised Makkah’, that looks like ‘Mecca’, and think of it as an abomination, I would say that, religiously, it is not wrong to modernise Makkah, nor to expand it. Several questions do, however, remain. What would we like to see in a 'modern' Makkah? What cultures should be represented? What architectural designs should be employed? Should we remove all trading from Makkah? Whose image of Makkah should we have? None of these questions have ever been asked in Islam before.

Many people have expressed objections towards the building of skyscrapers in Makkah, or indeed any buildings ‘higher than the Ka`bah’. But, as we all know, the Ka`bah is situated in the lowest part of Makkah valley, surrounded by hills, so any building, which was ever built, was always going to be higher than the Ka`bah! Even Makkans living on the surrounding hills in their tents and houses, were and are, higher than the haram area. This has never been seen as an insult to the Ka`bah and it was never termed 'the wahhabis' abomination'.

The Saudi government, despite their many and well publicised ‘faults’, is undoubtedly committed to the development of Makkah for the best use of pilgrims. Its intention is to provide them with high quality housing and the best facilities for trade engagement. Nothing is unreligious in such a development.

Pilgrims undertaking the journey to Makkah must decide for themselves what their intentions are for making it. We all struggle to focus and dedicate ourselves so that we may benefit from this spiritual journey of a lifetime. However, there has been a sea change in attitudes and conditions in the last two decades, including not only the expansion programme in Makkah by the Saudi government, but also the huge increase in the number of pilgrims and the facilities needed in order that they can perform their hajj and umrah duties to their complete satisfaction. May Allah unite the hearts and minds of this Ummah and grant us sincerity in our comments or criticism towards any institutions that seek to stabilise the interests of all Muslims.

International Women’s Day and women in Islam

Today, the 8^th March, has been celebrated annually as International Women’s Day since 1813, and has been further recognised by the United Nations since 1975. The marking of this day promotes recognition of the abuse and many disadvantages women have endured for centuries and highlights their continuing struggle to attain their rights and dignity. 

Men have their International Day as well which is celebrated on 16^th November in many countries around the world.

There can be no doubt, and we all recognise this fact, that women are, in general, treated badly, worldwide, by the opposite sex, mainly by their own relatives, husbands or partners. It is also a fact that they are often seen only as sexual objects and not as respectable and dignified human beings. They are often sexually harassed, exploited and misused. This is not to say that men are not exploited and mistreated by women, but this is rarely the case.

The International Women’s Day was first introduced for the purpose of marking women’s enormous contributions to humankind as well as to empower them and meet their social, economic and political aspirations.

Ever since humanity first appeared on the face of the earth physical power and domination has been in the hands of men. Women, due to their less robust physical structure, have always found themselves weaker and disadvantaged in the ‘man’s world’.

However, since the time of Adam, Allah has granted both men and women their respective rights and dignity. With these rights comes the often forgotten, or ignored, responsibility and an accountability towards each other. No one is more virtuous than any other in the Sight of Allah except by the means of their deeds and their closeness to Allah.

The original agenda concerning the celebration of an International Women’s Day included the following:

1-                  Achieving full gender equality in politics, business, education and health.

2-                  The right to vote, which they were subsequently given, in Britain, in 1918.

A century on, according to some surveys reported in the news, the following outrages are still being suffered by women:

1-                  An estimated 120 million girls and young women have been subjected to forced sexual intercourse (this number in some surveys is thought to be much higher).

2-                  More than a third of women worldwide have also experienced physical and sexual violence.

3-                  Women are disadvantaged in their work place and earnings.

4-                  Women are still being deprived of their lawful rights and dignity.

Islam, to ensure the rights and dignity of women, revealed a whole chapter, Surah, in the Quran, called An-Nisa or ‘The Women’. Women’s rights and dignity were completely ensured and enshrined within the Shariah Law. They were granted equal rights to dignity and life. The Quranic guidance and Prophetic traditions lay down important ground rules for the safety of women and their independence in terms of their rights, for example in marriage and divorce, ownership and inheritance. Also covered are the exercising of these rights in social and political matters, business and livelihood and their religious and spiritual life.

Islam does not allow violence against women in any shape or form, or indeed against anyone of either sex. Any physical violence is accountable in the Sight of Allah and the Law of Qisas or retribution is equally applied and must never be ignored.  In a case of violence against any woman, be it a wife, daughter or a sister, the law of retribution is applicable and justice should be implemented.

The Prophet, peace and mercy of Allah be upon him, said: ‘the best among you is the one who is best to their wives (Ahl) and I am the best among you to my Ahl (wives). The Prophet disliked the acts of those who mistreated their women and reprimanded them.

The Islamic law of fairness also applies to women who work alongside men. If a woman carries out the same work as a man fairness and justice require that she receives equal pay.

Tragically, and most importantly, most surveys show, girls and young women are more likely to be assaulted sexually by their relatives and acquaintances, rather than strangers. To protect women’s dignity and honour Islam lays down some rules for dress codes. The sexual predators out there are often lured by the beauty of women into committing their crimes. The Islamic dress code is the first line of protection for the dignity and honour of a female and observing them assists in preventing these sexual crimes taking place. 

Muslim society itself is by no means free from this evil, indeed and to the disgust of many, sexual harassment has become a matter of routine in many Muslim societies, even though the women dress in accordance with the Islamic dress code. Despite the overwhelming condemnation contained in the religious guidance written into Islamic Law, these crimes continue to occur in Muslim societies, sometimes more frequently than they do in secular societies. A heightened Islamic awareness is needed and the law must be implemented, without exception, in all cases of violations against women.

Men, of all nations and religions, need to respect all women, according them their rightful dignity and honour, if they are to maintain any semblance of honour for themselves. Islamic teachings and guidance will continue to seek to purify men's hearts and mind and cleanse them of the sickness of sexual fantasies and harassment of women.

Men and women both need to respect each other’s dignity and honour. From an Islamic perspective, a spiritual heart and mindset is the best deterrent against the evils of sexual harassment, sexual assaults and violation of dignity and modesty of a person. A rational man must always realise that he should behave better than an animal.  If he does not he must expect to be treated as one!   

Rotherham child sex scandal

The successful prosecution and the subsequent, richly deserved, severe sentences handed down to the Hussain brothers and their associates in the Rotherham child abuse scandal, raises a glimmer of hope that the increasing phenomenon of child abuse will, one day, be eradicated from our society. I am deeply alarmed and saddened that Muslims have been shown to be guilty of such abhorrent crimes. 

However, as a law abiding citizen I find it more disturbing that, even after the crimes were reported, the police and other protection agencies, failed to put a stop to them. Indeed, it is alleged that, over a very long period, the authorities continued to ignore complaints made by the victims and their parents or guardians.

From a social, moral and religious perspective, this case and many others like it, in which Muslims have been, or are allegedly involved, should be a cause of the deepest concern to us all. Society should, surely, be a place where people can live in trust with each other, display kindness and mercy towards those who are the weakest and most vulnerable in society and provide protection, when and where necessary, to any who may need it.

Islam, with its sublime teachings, seeks to bind human society, on the ground of moral and spiritual understanding, thereby creating an environment where the animalistic nature of human beings is subdued, encouraging the development of a sense of responsibility and a healthy fear of the consequences of our misdeeds and wrongdoings.

All abusive and illegal sexual relationships are categorised in Islam under ‘zina’ or fornication. When any relationship includes the sexual grooming or abuse of children then it must be recognised as one of the most heinous of crimes. Those committing, or possessing the intention to commit such disgusting acts, live continually with the prospect of committing 'zina'.

The Quranic teaching is unequivocal about this: ‘Do not even approach fornication for it is an outrageous act and an evil way’. S17 V32

Can it be any clearer than that? Zina is condemned in the Quran and by the Prophet Mohammad, peace and mercy of Allah be upon him, in the strongest possible terms and such acts are ‘haraam’, or religiously forbidden. The following Quranic verse places further emphasis on it by saying: ‘Tell them, (O Mohammad): ‘my Lord has indeed forbidden indecent acts, whether overt or hidden, all manner of sin, wrongful transgression….’ S7 V33. The indecent acts mentioned in the verse, or the ‘fawahish’, as they are referred to in the Quran, are all about zina and everything that leads up to it.

Islam is a religion of law and legality. In order that humanity may prosper Allah has created legal routes which we must follow. Deeds that follow these routes are acceptable to Him, but others, committed outside the parameters contained in them, are deemed illegitimate and unacceptable by Him.

There are many reasons why zina is forbidden. Firstly, Islam creates a very clear system for acceptable human reproduction. A father has to be recognisable so that a child can relate to him and the father can fulfil his responsibilities. The child can then retain his dignity and understand his genealogy. Zina nullifies this relationship and, when the father is not known, a child may feel abandoned throughout their life. Any hope of a normal life may also be destroyed, and this may, in turn, lead them to a similar disregard towards their own offspring. Unfortunately, it is clear from reports emanating from the Rotherham abuse case, that some of the girls abused have borne children.

Islam allows no laxity in matters of rights and personal relationships. Marriage is the only legal channel for all sexual relationships. Islam has the tightest and most rigid of codes when it comes to relationships between men and women and it also reserves the most severe of punishments for those who violate them.

The biggest question that should face people before they set out to commit such abhorrent sexual crimes: would they be happy if the same act was perpetrated by others on their own kin and children? The answer from most of us: certainly not! We are all, hopefully, protective of our families, but, lamentably, there are among us the few who are unable to identify with any dignified concept of a family life. Children, whether our own or those of others, must always be regarded as innocent and as such, they need compassion, support and a good quality of life. We must, therefore, learn how to recognise the 'lone wolf' sexual predators and their animalistic desires. If any of our children have been exploited in this most appalling manner we should provide any and all the help and support they need in their rehabilitation.

The law of the land needs to be respected and obeyed. Additionally, spiritual guidance needs to be followed in these matters. Any punishment that is handed down to offenders must be severe enough as to act as a deterrent to others who may be inclined to commit similar offences.

Pornographic sites and freely available sexual images appear to play a big role in people’s sexual fantasy and consequently in the exploitation of children. There is obviously a need for much stricter censorship laws than those that currently exist.

As Muslims we must present the world with a better picture of ourselves, more representative of the Islamic guidance by which we live and remove any misunderstanding of this guidance. Every action, good or bad, produces a reaction. Our accountability to Allah for our actions will bring consequences down on us, both in this world and in the Hereafter.

No doubt some Muslims, over the years, have misused the permission, granted to us by Allah, of allowing marriage with up to four wives in certain circumstances. This does not, in any way justify the rape and sexual abuse of children or young girls, and only those with the foulest of mentalities would seek to do so. 

Our behaviour as Muslims should be seen by the rest of the world as beacons of everything that is decent, humane and spiritually fulfilling the needs of human society. If we fail to demonstrate and achieve this, we will descend to the lowest of the low and, religiously, we will be lost.

We, the Muslim community, now need to constantly remind ourselves of the lessons to be learned from the Rotherham case and become much more aware of the predators among us. By timely alerting of the authorities and taking even better care of all children, we can play a more decisive role in eliminating such evils from the society in which we live. True Islam teaches what is decent and legal in the sight of Allah and in the sight of the people, and if we follow its guidance we can free our society from these evildoers.